The Sidra which we read this morning is arguably the most important and beautiful portion of the year. It contains the 10 Commandments and the first paragraph of the Shema, as well as some other notable statements and commandments. It is part of Moses’ farewell speech to the Israelites. He explains to the Israelites that he has been refused entry to the land. He, therefore, warned them, in advance, that they must adhere to the commandments meticulously, without adding or diminishing from them. Obedience to God will ensure that they will remain alive and enter the land, unlike their fathers who disobeyed God and, subsequently, perished in the wilderness.
In the course of this admonition, Moses makes some remarkable and startling statements. He declares that as a result of keeping the commandments, Israel will become famous amongst the nations for its great wisdom and intelligence. They will recognise that Israel has been elevated above all other nations in that their “one universal God” is closer to them than to any other nation. Finally, in chapter 4 verse 8 he states: “Or what great nation has laws and rules as perfect as all this teaching that are set before you this day.” A Hasidic master has commented on this verse: ‘When other nations follow their laws they are merely law-abiding; when Israel observes the Torah it is, at the same time, engaged in the praise of God.’
The beautiful introduction of this Sidra is followed by a most stern warning that the Israelites must never forget the experience at Sinai. Interestingly, Moses calls the day of the giving of the Torah as YOM HAKKAHAL, the Day of Assembly. It was, he declares, the day when the whole nation gathered to hear the words of God. They stood around the mountain in deference, amazement trembling and fear. He then warns them about the dire consequences of exile from the land, if they disobey God and return to worshipping idols.
In chapter 5, Moses repeats the 10 Commandments. His version of the 10 Commandments, after almost 39 years, differs from the first version in some notable respects. The most important difference is the reason given for the observance of the Shabbat. In the first version of the 10 Commandments the reason for keeping Shabbat is that by observing it, we stand witness to God’s creation of the world. However in the second version, the reason for Shabbat is that we should remember the Exodus and that the Almighty has made us a free people. The two reasons for Shabbat complement each other. Moses did not want to repeat the first reason again. Everyone knew it because they kept Shabbat every single week. Moses felt that, at this stage of the development of the nation, before setting up their own renewed society in their own land, it was most important to emphasise the concept of individual freedom and equality. On Shabbat, everyone is granted the same opportunity to rest and reflect and be part of the community. This included the children who would not have to work for their parents. Even slaves are entitled to rest and should not be subjected to any orders from their masters.
The Torah states that the 10 Commandments were engraved on two tablets of stone, without explaining what was engraved on each of these tablets. Jewish tradition presents two opinions, as to the purpose of each of these tablets. The more familiar theory is, that there were five commandments on each tablet. This implies that there was far more writing on the first tablets, because the first five commandments are substantially longer than the second five commandments. But the division is clear and natural. The first set of five commandments focus on our relationship with God; the second five commandments concentrate on our obligations towards other people.
Our ancient rabbis also observed that the commandments of each tablet correspond to each other in the order in which they appear. “I am the Lord your G-d” matches “You shall not murder”. This is based on the concept, mentioned in the story of creation, that each human being is created in the image of G-d. Murdering a person is tantamount to diminishing God’s image. The prohibition against idolatry corresponds to the commandment not commit adultery. Tradition compares our covenantal relationship with God to marriage. Therefore, both of these commandments are acts of profound unfaithfulness. “You shall not steal” has its match in the third commandment: “You shall not swear falsely”. The idea is that thieves have to swear falsely, in the name of the Lord, in order to deny their crime when they are caught. The ninth commandment, “You shall not bear false witness against your neighbour”, goes together with the commandment to keep Shabbat. By keeping Shabbat we testify that God created this universe. The last commandment “You shall not covet,” corresponds to the commandment to honour father and mother. In this instance the link between the two Commandments is not obvious. But the connection may be this: When a person fails to honour his parents, he shows a shameful degree of ingratitude. Covetousness also stems from ingratitude to the Almighty and the lack of realisation that it is He who decides our material possessions on this earth. Our portion must never be compared to anybody else’s portion. Everyone has his own unique mission in life.
According to another less-known explanation there were ten commandments on each of the two tablets. According to this theory the tablets represented the document attesting to the covenant between God and Israel. At the revelation, a pact was made in which each party received a copy of the contract. The two tablets were placed in the Ark of the Covenant, which was in the Holy of Holies in the Temple. They were in a place which was reserved for the Almighty but which was also located right in the midst of the people of Israel.